an ecumenical call to just peace

World CounCil of ChurChes

An eCumeniCAl CAll to Just PeACe

“Guide our feet into the way of peace” (Luke 1:79)

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An ecumenical Call to Just Peace

“Guideourfeetintothewayofpeace”(Luke1:79)

Preamble: This call is a concerted Christian voice addressed primar-ily to the worldwide Christian community. Inspired by the example of Jesus of Nazareth, it invites Christians to commit themselves to the Way of Just Peace. Aware that the promise of peace is a core value of all religions, it reaches out to all who seek peace according to their own religious traditions and commitments. The call is received by the Central Committee of the World Council of Churches and commended for study, reflection, collaboration and common action. It is issued in response to a WCC Assembly recommendation in Porto Alegre, Brazil, 2006, and builds on insights gained in the course of the ecumenical “Decade to Overcome Violence, 2001-2010: Churches Seeking Recon-ciliation and Peace.”

Just Peace embodies a fundamental shift in ethical practice. It implies a different framework of analysis and criteria for action. This call signals the shift and indicates some of the implications for the life and witness of the churches. A resource document, the JustPeaceCompan-ion, presents more developed biblical, theological and ethical consider-ations, proposals for further exploration and examples of good practice. It is hoped that these materials, together with the commitments arising from the International Ecumenical Peace Convocation in Kingston, Jamaica, in May 2011, under the theme “Glory to God and Peace on Earth,” will assist the forthcoming Assembly of the WCC to reach a new ecumenical consensus on justice and peace.

2 AnECumEniCALCALLtoJustPEACE

1 Justice embracing peace.Withoutpeace,cantherebejus-tice?Withoutjustice,cantherebepeace?toooften,wepursuejus-ticeattheexpenseofpeace,andpeaceattheexpenseofjustice.toconceivepeaceapart fromjustice is tocompromisethehopethat“justice and peace shall embrace” (Ps. 85:10). When justice andpeacearelacking,orsetinopposition,weneedtoreformourways.Letusrise,therefore,andworktogetherforpeaceandjustice.

2 Let the peoples speak:Therearemanystoriestotell—sto-riessoakedwithviolence,theviolationofhumandignityandthedestruction of creation. if all ears would hear the cries, no placewouldbe truly silent.many continue to reel from the impactofwars;ethnicandreligiousanimosity,discriminationbasedonraceandcastemarthefaçadeofnationsandleaveuglyscars.Thousandsare dead, displaced, homeless, refugees within their own home-land.Womenandchildrenoftenbearthebruntofconflicts:manywomen are abused, trafficked, killed; children are separated fromtheir parents, orphaned, recruited as soldiers, abused.Citizens insome countries face violence by occupation, paramilitaries, guer-rillas,criminalcartelsorgovernmentforces.Citizensofmanyna-tionssuffergovernmentsobsessedwithnationalsecurityandarmedmight;yetthesefailtobringrealsecurity,yearafteryear.Thousandsofchildrendieeachdayfrominadequatenutritionwhilethoseinpowercontinuetomakeeconomicandpoliticaldecisionsthatfa-vorarelativefew.

3 Let the Scriptures speak:TheBiblemakesjusticetheinsepa-rable companion of peace (isaiah 32:17; James 3:18). Both pointtorightandsustainablerelationshipsinhumansociety,thevitalityofourconnectionswiththeearth,the“well-being”andintegrityofcreation.Peace isGod’sgift toabrokenbutbelovedworld, todayasinthelifetimeofJesusChrist:“Peaceileavewithyou,mypeacei give to you.” (John 14:27). Through the life and teachings, thedeath and resurrection of Jesus Christ, we perceive peace as bothpromiseandpresent—ahopeforthefutureandagifthereandnow.

4 Jesustoldustoloveourenemies,prayforourpersecutors,andnottousedeadlyweapons.Hispeaceisexpressedbythespirit

AnECumEniCALCALLtoJustPEACE 3

of the Beatitudes (matthew 5:3-11). Despite persecution, he re-mainssteadfastinhisactivenonviolence,eventodeath.Hislifeofcommitment to justice endsona cross, an instrumentof tortureandexecution.WiththeresurrectionofJesus,Godconfirmsthatsuchsteadfastlove,suchobedience,suchtrust,leadstolife.Thisistruealsoforus.

5 Wherever there is forgiveness, respect for human dignity,generosity,andcarefortheweakinthecommonlifeofhumanity,wecatchaglimpse—nomatterhowdim—ofthegiftofpeace.itfollowsthereforethatpeaceislostwheninjustice,povertyanddis-ease—aswellasarmedconflict,violence,andwar—inflictwoundson thebodies and soulsofhumanbeings,on society andon theearth.

6 Yet sometexts in thescripturesassociateviolencewiththewillofGod.onthebasisofthesetexts,sectionsofourChristianfamilyhave legitimizedandcontinueto legitimizetheuseofvio-lencebythemselvesandothers.Wecannolongerreadsuchtextswithoutcallingattentiontothehumanfailuretoanswerthedivinecall topeace.today,wemust interrogate texts that speakof vio-lence,hateandprejudice,orcallforthewrathofGodtoannihilateanother people.We must allow such texts to teach us to discernwhen,likethepeopleintheBible,ourpurposes,ourschemes,ouranimosities,passionsandhabitsreflectourdesiresratherthanthewillofGod.

7 Let the church speak:AstheBodyofChrist,thechurchiscalled tobeaplaceofpeacemaking. inmanifoldways, especiallyin the celebration of the Eucharist, our liturgical traditions illus-tratehowGod’speacecallsustosharepeacewitheachotherandwiththeworld.Yet,moreoftenthannot,churchesfailtoliveouttheircall.Christiandisunity,whichinmanywaysunderminesthechurches’credibilityintermsofpeacemaking,invitesustoacon-tinuousconversionofheartsandminds.onlywhengroundedinGod’speacecancommunitiesoffaithbe“agentsofreconciliationandpeacewithjusticeinhomes,churchesandsocietiesaswellasinpolitical,socialandeconomicstructuresatthegloballevel”(WCC


Assembly, 1998). The church that lives the peace it proclaims iswhatJesuscalledacitysetonahillforalltosee(matt.5:14).Be-lieversexercising theministryof reconciliationentrusted to thembyGodinChristpointbeyondthechurchestowhatGodisdoingintheworld(see2Cor.5:18).

the WAY of Just PeACe

8 Therearemanywaysofrespondingtoviolence;manywaysofpracticingpeace.AsmembersofthecommunitythatproclaimsChristtheembodimentofpeace,werespondtothecalltobringthe divine gift of peace into contemporary contexts of violenceandconflict.sowejointheWayofJustPeace,whichrequiresbothmovementtowardsthegoalandcommitmenttothejourney.Weinvitepeopleofallworldviewsandreligioustraditionstoconsiderthe goal and to share of their journeys. Just Peace invites all ofustotestifywithourlives.topursuepeacewemustpreventandeliminatepersonal, structural andmediaviolence, includingvio-lence against people because of race, caste, gender, sexual orien-tation,cultureor religion.Wemustbe responsible to thosewhohavegonebeforeus,livinginwaysthathonorthewisdomofourancestorsandthewitnessofthesaintsinChrist.Wealsohaveare-sponsibilitytothosewhoarethefuture:ourchildren,“tomorrowpeople”.ourchildrendeservetoinheritamorejustandpeacefulworld.

9 nonviolent resistance is central to the Way of Just Peace.Well-organizedandpeacefulresistance isactive, tenaciousandef-fective–whetherinthefaceofgovernmentaloppressionandabuseor business practices which exploit vulnerable communities andcreation.Recognizingthatthestrengthofthepowerfuldependsontheobedienceandcomplianceofcitizens,ofsoldiersand,increas-ingly,ofconsumers,nonviolentstrategiesmayincludeactsofcivildisobedienceandnon-compliance.

10 ontheWayofJustPeacethejustificationsofarmedcon-flict and war become increasingly implausible and unacceptable.Thechurcheshavestruggledwiththeirdisagreementonthismat-


terfordecades;however,theWayofJustPeacenowcompelsustomove forward.Yet, to condemn war is not enough; we must doeverythinginourpowertopromotejusticeandpeacefulcoopera-tionamongpeoplesandnations.TheWayofJustPeaceisfunda-mentallydifferentfromtheconceptof“justwar”andmuchmorethancriteriaforprotectingpeoplefromtheunjustuseofforce;inadditiontosilencingweaponsitembracessocialjustice,theruleoflaw,respectforhumanrightsandsharedhumansecurity.

11 Withinthelimitationsoftongueandintellect,weproposethat JustPeacemaybecomprehendedasa collective and dynamic yet grounded process of freeing human beings from fear and want, of overcoming enmity, discrimination and oppression, and of establishing conditions for just relationships that privilege the experience of the most vulnerable and respect the integrity of creation.

liVinG the JourneY

12 JustPeaceisajourneyintoGod’spurposeforhumanityandallcreation,trustingthatGodwill“guideourfeetintothewayofpeace”(Luke1:79).

13 The journey is difficult.Werecognizethatwemustfaceuptotruthalongtheway.Wecometorealizehowoftenwedeceiveourselves and are complicit with violence. We learn to give uplookingforjustificationsofwhatwehavedone,andtrainourselvesinthepracticeofjustice.Thismeansconfessingourwrong-doings,giving and receiving forgiveness and learning to reconcile witheachother.

14 The sins of violence and war divide communities deeply.Thosewhohave stereotypedanddemonized theiradversarieswillneed long-term support and accompaniment in order to workthroughtheirconditionandbehealed.toreconcilewithenemiesand to restorebrokenrelationships isa lengthyprocessaswell asanecessarygoal.inaprocessofreconciliationtherearenolongerpowerful and powerless, superior and inferior, mighty and lowly.Bothvictimsandvictimizersaretransformed.


15 Peace agreements are often fragile, temporary, and inade-quate.Placeswherepeaceisdeclaredmaystillbefilledwithhatred.Repairing the damage of war and violence may take longer thantheconflictthatcausedit.Butwhatexistsofpeacealongtheway,thoughimperfect,isapromiseofgreaterthingstocome.

16 We journey together. The church divided about peace,andchurchestornbyconflict,havelittlecredibilityaswitnessesorworkers for peace. The churches’ power to work for and witnesstopeacedependsonfindingacommonpurpose intheserviceofpeacedespitedifferencesinethnicandnationalidentity,andevenindoctrineandchurchorder.

17 Wetravelasacommunity,sharinganethicandpracticeofpeacethatincludesforgivenessandloveofenemies,activenonvio-lenceandrespectforothers,gentlenessandmercy.Westrivetogiveofourlivesinsolidaritywithothersandforthecommongood.Wepursuepeaceinprayer,askingGodfordiscernmentaswegoandforthefruitsofthespiritalongtheway.

18 inlovingcommunitiesoffaiththatjourneytogether,therearemanyhandstounburdentheweary.onemayhaveawitnessofhopeinthefaceofdespair;another,agenerouslovefortheneedy.Peoplewhohavesufferedmuchfindthecouragetokeeponlivingdespitetragedyandloss.Thepowerofthegospelenablesthemtoleavebehindeventheunimaginableburdensofpersonalandcol-lectivesin,ofanger,bitternessandhatred,whicharethelegacyofviolence and war. Forgiveness does not erase the past; but whenwelookbackwemaywellseethatmemorieswerehealed,burdensweresetasideandtraumasweresharedwithothersandwithGod.Weareabletotravelon.

19 The journey is inviting. With time and dedication to thecause,moreandmorepeoplehearthecalltobecomepeacemakers.They come fromwide circleswithin the church, fromother com-munitiesoffaith,andfromsocietyatlarge.Theyworktoovercomedivisionsofraceandreligion,nationandclass; learntostandwiththeimpoverished;ortakeupthedifficultministryofreconciliation.


manydiscoverthatpeacecannotbesustainedwithoutcaringforcre-ationandcherishingGod’smiraculoushandiwork.

20 sharing the road with our neighbours, we learn to movefromdefendingwhat is ours towards living generous, open lives.Wefindourfeetaspeacemakers.Wediscoverpeoplefromdifferentwalksoflife.Wegainstrengthinworkingwiththem,acknowledg-ingourmutualvulnerabilityandaffirmingourcommonhumanity.Theotherisnolongerastrangeroranadversarybutafellowhu-manbeingwithwhomweshareboththeroadandthejourney.

siGnPosts on the WAY of Just PeACe

21 Just Peace and the transformation of conflict.transformingconflictsisanessentialpartofpeacemaking.Theprocessoftrans-formationbeginswithunmaskingviolenceanduncoveringhiddenconflictinordertomaketheirconsequencesvisibletovictimsandcommunities. Conflict transformation aims at challenging adver-saries to redirect their conflicting interests towards the commongood. itmayhave todisturbanartificialpeace,expose structuralviolenceorfindways to restore relationshipswithout retribution.Thevocationofchurchesandreligiouscommunities is toaccom-panythevictimsofviolenceandbetheiradvocates.italsoincludesstrengtheningcivicmechanisms formanagingconflictsandhold-ingpublicauthoritiesandotherperpetratorsaccountable–evenper-petratorsfromwithinchurchcommunities.The“ruleof law”isacriticalframeworkforallsuchefforts.

22 Just Peace and the use of armed force.Yetthereareboundtobe timeswhenourcommitment to JustPeace isput toa test,sincepeaceispursuedinthemidstofviolenceandunderthethreatofviolentconflict.Thereareextremecircumstanceswhere,as thelast resort and the lesser evil, the lawful use of armed force maybecomenecessary inorder toprotectvulnerablegroupsofpeopleexposedtoimminentlethalthreats.Yet,eventhenwerecognisetheuseofarmedforceinsituationsofconflictasbothasignofseriousfailureandanewobstacleontheWayofJustPeace.


23 Whileweacknowledgetheauthorityoftheunitednationsunder international law to respond to threats to world peace inthe spirit and the letterof theunCharter, including theuseofmilitarypowerwithintheconstraintsofinternationallaw,wefeelobligedasChristians togo further– tochallengeany theologicalorotherjustificationsoftheuseofmilitarypowerandtoconsiderrelianceontheconceptofa“justwar”anditscustomaryusetobeobsolete.

24 Weacknowledgethemoraldilemmainherentintheseaffir-mations.Thedilemmaispartiallyresolvedifthecriteriadevelopedinthejustwartraditionmaystillserveasaframeworkforanethicof the lawful use of force. That ethic would allow, for example,considerationof“justpolicing”,theemergenceofanewnormininternational law around the “responsibility to protect” and theexercise ingoodfaithofthepeacemakingmechanismsenshrinedin theunCharter.Conscientiousobjection to service inarmedforcesshouldberecognizedasahumanright.muchelsethatisan-titheticaltopeaceandtheinternationalruleoflawmustbecate-goricallyandfinallyrejected,startingwiththepossessionoruseofallweaponsofmassdestruction.ourcommonlifeinvitesconver-genceinthought,actionandlawforthemakingandbuildingofpeace.AsChristianswethereforecommittoatransformedethicaldiscourse thatguides thecommunity in thepraxisofnonviolentconflicttransformationandinfosteringconditionsforprogressto-wardpeace.

25 Just Peace and human dignity.ourscripturesteachusthathumanityiscreatedinthelikenessofGodandisgracedwithdig-nityandrights.TherecognitionofthisdignityandtheserightsiscentraltoourunderstandingofJustPeace.Weaffirmthatuniversalhumanrightsare the indispensable international legal instrumentforprotectinghumandignity.tothatendweholdstates respon-sible for ensuring the rule of law and guaranteeing civil and po-liticalaswellaseconomic,socialandculturalrights.However,weobservethatabuseofhumanrightsisrampantinmanysocieties,inwarandinpeace,andthatthosewhoshouldbeheldaccountablebenefitfromimpunity.inresponsewemustreachoutinfriendship


andcooperationtoallpartnersincivilsociety,includingpeopleofother religions,who seek todefendhumanrights and strengthentheinternationalruleoflaw.

26 Just Peace and caring for creation. God made all thingsgoodandhasentrustedhumankindwiththeresponsibilitytocarefor creation (Gen.2:4b-9).Theexploitationof thenaturalworldandthemisuseofitsfiniteresourcesdiscloseapatternofviolencethatoftenbenefitssomepeopleattheexpenseofmany.Weknowthat all creation groans to be set free, not least from the abusiveactionsofhumans(Romans8:22).Aspeopleoffaith,weacknowl-edge our guilt for the damage we have done to creation and alllivingthings, throughactionandour inaction.ThevisionofJustPeace ismuchmore than the restorationof right relationships incommunity;italsocompelshumanbeingstocarefortheearthasourhome.WemusttrustinGod’spromiseandstriveforanequi-tableandjustsharingoftheearth’sresources.

27 Building cultures of peace.Wearecommitted tobuildingculturesofpeaceincooperationwithpeopleofotherreligioustra-ditions,convictionsandworldviews.inthiscommitmentweseektorespondtothegospelimperativesoflovingourneighbours,re-jecting violence and seeking justice for thepoor, thedisinheritedandtheoppressed(matthew5:1-12;Luke4:18).Thecollectiveef-fortreliesonthegiftsofmenandwomen,theyoungandtheold,leadersandworkers.Weacknowledgeandvaluewomen’sgiftsforbuildingpeace.Werecognize theuniqueroleof religious leaders,their influenceinsocietiesandthepotentially liberatingpowerofreligiouswisdomandinsightinpromotingpeaceandhumandig-nity.Atthesametime,welamentthecaseswherereligiousleadershaveabusedtheirpowerforselfishendsorwhereculturalandreli-giouspatternshavecontributedtoviolenceandoppression.Weareespeciallyconcernedaboutaggressiverhetoricandteachingpropa-gatedundertheguiseofreligionandamplifiedbythepowerofme-dia.WhileweacknowledgewithdeephumilityChristiancomplic-ity—pastandpresent—inthemanifestationofprejudiceandotherattitudesthatfuelhate,wecommitourselvestobuildcommunitiesofreconciliation,acceptanceandlove.


28 Education for peace. Education inspired by the vision ofpeaceismorethaninstructioninthestrategiesofpeacework.itisaprofoundlyspiritualformationofcharacterthatinvolvesfamily,church,andsociety.Peaceeducationteachesustonurturethespiritofpeace,instilrespectforhumanrights,andimagineandadoptal-ternativestoviolence.Peaceeducationpromotesactivenonviolenceasanunequalledpowerforchangethatispracticedandvaluedindifferent traditionsandcultures.Educationofcharacterandcon-scienceequipspeopletoseekpeaceandpursueit.

seeKinG And PursuinG Just PeACe toGether

29 The Christian pilgrimage toward peace presents many op-portunities to build visible and viable communities for peace. Achurchthatpraysforpeace,servesitscommunity,usesmoneyethi-cally,caresfortheenvironmentandcultivatesgoodrelationswithothers can become an instrument for peace. Furthermore, whenchurches work in a united way for peace, their witness becomesmorecredible(John17:21).

––––––––––––for PeACe in the CommunitY––––––––––––sothatallmaylivefreefromfear(micah4:4)

“What does the Lord require of you but to do justice, and to love kind-ness…?” “Love your neighbor as yourself.” “Pray for those who perse-cute you.” (Micah 6:8; Luke 10:27; Matthew 5:44)

30 Global challenges. All too many communities are dividedbyeconomicclass,byrace,colorandcaste,byreligionandgender.Homes and schools are plagued by violence and abuse. Womenandchildrenareviolatedphysically,psychologicallyandbycultur-alpractice.Drug andalcohol abuse and suicide are formsof self-destructiononalargescale.Workplacesandhousesofworshiparescarred by conflicts within the community. Prejudice and racismdenyhumandignity.Workers are exploitedand industriespollutetheenvironment.Healthcare is inaccessible formanyandafford-ableforonlyafew.Thereisawideninggapbetweentherichand


thepoor.traditionsthatbindcommunitiestogetherareweakenedbycommercialinfluencesandimportedlifestyles.media,gamesandentertainmentthatpromoteviolence,warandpornographydistortcommunityvaluesandinvitedestructivebehaviors.Whenviolenceoccurs,youngmaleswillgenerallybeperpetratorsaswellasvictimsandwomenandchildrenwillfindthemselvesatgreatestrisk.

31 Main directions.Churchesbecomebuildersof a cultureofpeaceastheyengage,cooperateandlearnfromoneanother.mem-bers,families,parishesandcommunitieswillbeinvolved.Thetasksinclude learning toprevent conflicts and transform them; topro-tectandempowerthosewhoaremarginalized;toaffirmtheroleofwomeninresolvingconflictandbuildingpeaceandincludetheminallsuchinitiatives;tosupportandparticipateinnonviolentmove-mentsforjusticeandhumanrights;andtogivepeaceeducationitsrightfulplace inchurchesandschools.Acultureofpeacerequireschurchesandother faithandcommunitygroupstochallengevio-lence wherever it happens: this concerns structural and habitualviolenceaswellastheviolencethatpervadesmediaentertainment,gamesandmusic.Culturesofpeacearerealizedwhenall,especiallywomen and children, are safe from sexual violence and protectedfromarmedconflict,whendeadlyweaponsarebannedandremovedfromcommunities,anddomesticviolenceisaddressedandstopped.

32 if churches are to be peacemakers, Christians must firststrive forunity in action forpeace.Congregationsmustunite tobreak thecultureof silenceabout theviolencewithinchurch lifeandunitetoovercomehabitualdisunityinthefaceoftheviolencewithinourcommunities.

———————for PeACe With the eArth———————sothatlifeissustained

God created the world and made it whole, offering humanity life in all its fullness. Yet sin breaks relationships between people and with the created order. Creation longs for the children of God to be stewards of life, of justice and of love. (Gen. 2:1-3; John 10:10; Romans 8:20-22)


33 Global challenges.Humanbeingsaretorespectandprotectcreation.Butgreedatmanylevels,self-centerednessandabeliefinunlimitedgrowthhavebroughtexploitationanddestructionontheearthanditscreatures.Thecriesofthepoorandvulnerableechointhegroansoftheearth.Excessiveconsumptionoffossil fuelsandotherlimitedresourcesisdoingviolencetopeopleandtheplanet.Climatechangeasaconsequenceofhumanlifestylesposesaglobalthreattojustpeace.Globalwarming,theriseofsealevelsandtheincreasingfrequencyandintensityofdroughtsandfloodsaffectes-peciallythemostvulnerablepopulationsintheworld.indigenouspeopleareexemplaryinsustainablelivingand,alongwithinhabit-antsofcoralatollsandimpoverishedcoastalcommunities,theyareamongthosewhocontributetheleasttoglobalwarming.Yettheyaretheoneswhowillsufferthemost.

34 Main directions.tocareforGod’spreciousgiftofcreationandtostriveforecologicaljusticearekeyprinciplesofjustpeace.ForChristianstheyarealsoanexpressionofthegospel’scalltore-pentfromwastefuluseofnaturalresourcesandbeconverteddaily.Churchesandtheirmembersmustbecautiouswithearth’sresourc-es, especially with water. We must protect the populations mostvulnerabletoclimatechangeandhelptosecuretheirrights.

35 Church members and parishes around the world must self-criticallyassesstheirenvironmentalimpact.individuallyandincom-munities,Christiansneedtolearntoliveinwaysthatallowtheentireearthtothrive.manymore“eco-congregations”and“green”churchesareneededlocally.muchecumenicaladvocacyisneededgloballyfortheimplementationofinternationalagreementsandprotocolsamonggovernmentsandbusinessesinordertoensureamoreinhabitableearthnotonlyforusbutalsoforallcreaturesandforfuturegenerations.

—————for PeACe in the mArKetPlACe—————sothatallmaylivewithdignity

In wondrously creating a world with more than enough natural riches to support countless generations of human beings and other living


things, God makes manifest a vision for all people to live in fullness of life and with dignity, regardless of class, gender, religion, race or ethnicity. (Ps. 24:1; Ps. 145:15; Isaiah 65:17-23)

36 Global challenges. Even as tiny global elites accumulateunimaginable wealth, more than 1.4 billion humans subsist inextremepoverty.There is somethingprofoundlywrongwhen thewealth of the world’s three richest individuals is greater than thegrossdomesticproductof theworld’s48poorest countries. inef-fective regulation, innovative but immoral financial instruments,distortedrewardstructuresandothersystemicfactorsexacerbatedbygreedtriggerglobalfinancialcrisesthatwipeoutmillionsofjobsandimpoverishtensofmillionsofpeople.Thewideningsocio-eco-nomicchasmswithinandbetweennationsraiseseriousquestionsabouttheeffectivenessofmarket-orientedeconomicliberalizationpoliciesineradicatingpovertyandchallengethepursuitofgrowthasanoverridingobjective foranysociety.over-consumptionanddeprivationare formsofviolence.Globalmilitaryexpenditures—now higher than during the ColdWar—do little to enhance in-ternationalpeaceandsecurityandmuchtoendanger it;weaponsdonotaddressthemainthreatstohumanitybutusevastresourcesthatcouldberededicatedtothatend.suchdisparitiesposefunda-mental challenges to justice, social cohesion and thepublic goodwithinwhathasbecomeaglobalhumancommunity.

37 Main directions. Peace in the marketplace is nurtured bycreating“economiesof life”.Theiressential foundationsareequi-table socio-economic relationships, respect forworkers rights, thejustsharingandsustainableuseofresources,healthyandaffordablefoodforall,andbroadparticipationineconomicdecision-making.

38 Churches and their partners in society must advocate forthe full implementation of economic, social and cultural rights.Churchesmustpromote alternative economicpolicies for sustain-ableproductionandconsumption,redistributivegrowth,fairtaxes,fair trade, and the universal provisioning of clean water, clean airandothercommongoods.Regulatorystructuresandpoliciesmustreconnectfinancenotonlytoeconomicproductionbutalsotohu-


manneedandecologicalsustainability.Deepcutsinmilitaryspend-ing should be made in order to fund programs that advance thegoalsofsufficientfood,shelter,educationandhealthforallpeopleandthatprovideremediesforclimatechange.Humanandecologi-calsecuritymustbecomeagreatereconomicprioritythannationalsecurity.

—————for PeACe AmonG the PeoPles—————sothathumanlivesareprotected

We are made in the image of the Giver of Life, forbidden to take life, and charged to love even enemies. Judged with equity by a righteous God, nations are called to embrace truth in the public square, turn weapons into farm implements, and not learn war any more. (Exodus 20:17; Isaiah 2:1-4; Matthew 5:44)

39 Global challenges. Human history is illuminated by cou-rageous pursuits of peace and the transformation of conflict, ad-vances intheruleof law,newnormsandtreaties thatgoverntheuseofforce,andnowjudicialrecourseagainstabusesofpowerthatinvolveevenheadsofstate.Historyisstained,however,bythemor-al and political opposites of these—including xenophobia, inter-communalviolence,hatecrimes,warcrimes,slavery,genocideandmore.Althoughthespiritandlogicofviolenceisdeeplyrootedinhumanhistory,theconsequencesofsuchsinshaveincreasedexpo-nentially in recent times,amplifiedbyviolentapplicationsof sci-ence,technologyandwealth.

40 A new ecumenical agenda for peace today is even moreurgentbecauseof thenatureand the scopeof suchdangersnow.Wearewitnessestoprodigiousincreasesinthehumancapacitytodestroylifeanditsfoundations.Thescaleofthethreat,thecollec-tivehumanresponsibilitybehindit,andtheneedforaconcertedglobalresponsearewithoutprecedent.twothreatsofthismagni-tude—nuclearholocaustandclimatechange—coulddestroymuchlife and all prospects for Just Peace. Both are violent misuses oftheenergy inherent inCreation.onecatastrophestems fromthe


proliferationofweapons,especiallyweapons of mass destruction;theother threatmaybeunderstoodas theproliferationof lifestyles of mass extinction.Theinternationalcommunitystrugglestogaincon-trolofboththreatswithlittlesuccess.

41 Main directions. to respect the sanctity of life and buildpeaceamongpeoples,churchesmustwork to strengthen interna-tionalhumanrightslawaswellastreatiesandinstrumentsofmu-tualaccountabilityandconflictresolution.topreventdeadlycon-flictsandmasskillings,theproliferationofsmallarmsandweaponsofwarmustbe stoppedand reversed.Churchesmustbuild trustand collaborate with other communities of faith and people ofdifferentworldviewstoreducenationalcapacities forwagingwar,eliminateweapons thatputhumanity and theplanet atunprece-dentedrisk,andgenerallydelegitimizetheinstitutionofwar.

***

42 A people born to longing.ourhomeisnotwhatitmightandwillbe.While life inGod’shands is irrepressible,peacedoesnotyetreign.Theprincipalitiesandpowers,thoughnotsovereign,stillenjoytheirvictories,andwewillberestlessandbrokenuntilpeaceprevails.Thusourpeacebuildingwillofnecessity criticize,denounce,advocate,andresistaswellasproclaim,empower,con-sole,reconcile,andheal.Peacemakerswillspeakagainstandspeakfor, teardownandbuildup, lamentandcelebrate,grieveandre-joice.untilourlongingjoinsourbelongingintheconsummationofallthingsinGod,theworkofpeacewillcontinueastheflicker-ingofsuregrace.

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an ecumenical call to just peace

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